You are thinking on a very subtle and correct line. Let’s keep it structured and as simple as possible.

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1. First be clear on the three types of samyaktva

For both Digambar and Śvetāmbara traditions (with small technical differences, but same essence), samyak-darśan (right faith) is of three main types, according to the state of darśan-mohanīya karma:

1. Aupaśamik samyaktva

- Only suppression (upśam) of darśan-mohanīya. - Very beautiful, but fully reversible – mithyātva can come back quickly if strong passions rise.

1. Kṣayopaśamik samyaktva

- Part of darśan-mohanīya karma is destroyed (kṣay), and the remaining part is suppressed (upśam). - More stable than pure upaśamik, but still not final. The suppressed part can re‑rise and take you back to mithyātva if strong causes appear.

1. Kṣāyik samyaktva

- Darśan‑mohanīya completely destroyed. - Never again mithyātva. This is irreversible right faith.

You’re asking: > “If I am at upaśamik samyaktva, how to move to kṣayopaśamik? And once at kṣayopaśamik, how to stop strong mithyātva-karmas from re‑arising?”

The answer is:

• Technically: by increasing saṃvara–nirjarā so much that part of darśan‑mohanīya is actually destroyed, and the rest heavily suppressed.
• Practically: by deeply purifying passions (kaṣāya) and stabilising the inner orientation so that your samyaktva becomes “habitual,” “natural,” and continuous.

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2. What actually “breaks” upaśamik / kṣayopaśamik samyaktva?

Even in kṣayopaśamik samyaktva, two forces can bring back mithyātva:

1. Strong kaṣāya (especially anantānubandhi)

- Powerful anger, pride, deceit, greed, mixed with wrong belief attitude. - When they flare up with wrong reflections, they attract and awaken the remaining darśan-mohanīya karma.

1. Wrong dravya + bhāva-nimitta

- Wrong company, wrong scriptures / teachings, wrong “gurus,” wrong logic. - Laziness, negligence (pramāda), over‑attachment to comforts, status, etc. - These give support and food to the remaining mithyātva karma.

So the core of your question is really: > “How to live so that kaṣāya and pramāda do not become strong enough to wake up the remaining mithyātva?”

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3. From upaśamik to kṣayopaśamik: what has to deepen?

(A) Deepen the eight aṅgas of samyak-darśan

Wherever you are on the ladder (guṇasthān), making these eight very strong is the direct way to move from a “fragile” to a “solid” samyaktva:

1. Niśaṅkitā – no doubt about tattvas and true Jain dharma.
2. Nikāṅkṣitā – no worldly expectation from dharma (money, fame, miracles).
3. Nirvicikitsā – no dislike for true dharma, sādhu–sādhvī, or practices.
4. Amūḍha-dṛṣṭi – not deluded by false teachers, false logic, or miracles.
5. Upagūhana – protecting genuine aspirants, not exposing or mocking their minor faults.
6. Sthitikaraṇa – helping others remain firm in right faith and conduct.
7. Vātsalya – deep affectionate regard for dharma‑followers.
8. Prabhāvanā – active, respectful propagation of true Jain dharma.

How this helps: The more these eight become your natural habit, the more darśan‑mohanīya burns away (kṣay) instead of just being cooled down temporarily (upśam).

You can read more about right faith and its role in the Three Jewels here

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(B) Systematic weakening of kaṣāyas

Both traditions agree: kaṣāyas are the main door for mithyātva to re‑enter.

Main four:

• Krodha (anger)
• Māna (pride)
• Māyā (deceit)
• Lobha (greed)

Levels: anantānubandhi (worst), apratyākhyāni, pratyākhyāni, sañjvalana (mild).

To move towards kṣayopaśamik:

1. Anantānubandhi kaṣāya must be destroyed / made impossible in practice.

- These push the soul back to the 1st guṇasthān (complete mithyātva). - Never allow a passion that says, “I don’t care if this opposes dharma; I will still do it stubbornly.”

1. Practical tools to weaken kaṣāya:

- Daily pratikramaṇ – honest confession, deep regret, vow not to repeat. - Kayotsarga / dhyān – sitting in stillness, watching passions arise and letting them pass without reacting. - Vows with care – anuvrata / mahāvrata taken with understanding and observed without atichāra. - Tapas – especially gentle, continuous internal tapas: - Vinaya (humility), mārdava, ārjava, santoṣa, self‑restraint in food, speech, sensory indulgence. - Careful speech – avoiding harsh, ego‑driven or deceitful talk. - Jāgr̥ti (awareness) – catching irritation, jealousy, possessiveness at the very start.

You can read a simple explanation of kaṣāya and their causes here

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4. Once at kṣayopaśamik samyaktva – how to “protect” it?

At this stage, some portion of mithyātva karma is truly destroyed; it will never come back. But the remaining suppressed portion can still rise if conditions are created.

(A) Remove the feeders of mithyātva

1. Avoid wrong dravya-nimitta

- Over‑intimacy with people who strongly mock dharma, mock sādhu–sādhvī, promote one‑sided ideologies against tattvas. - Debates whose inner purpose is ego, not truth. - Reading / listening that actively poisons respect for Jain tattvas and Tīrthankar‑vāṇī.

1. Watch bhāva-nimitta

- Subtle pride: “I know more than others; I can never fall.” - Attachment to “my special experience,” “my path,” “my guru,” that leads to disrespect for Tirthankar’s teaching. - Negligence (pramāda): slow drop in daily sādhanā, more indulgence, less guarding of senses.

Rule of thumb: Whatever increases vinaya, ahimsā, aparigraha, and śraddhā in Jina‑vāṇī protects kṣayopaśamik samyaktva. Whatever feeds ego, violence (even in views), and negligence threatens it.

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(B) Strengthen samvara–nirjarā in a balanced way

To prevent the “sleeping” mithyātva-karma from waking up, you need steady, not sporadic, saṃvara–nirjarā:

1. Daily structure (for a gṛhastha or serious sādhaka)

- Fixed Samayik – at least once daily, with real inner equanimity, not formality. - Regular sāmāyika‑bhāva throughout the day: slow movement, careful speech, inner observer attitude. - Pratikramaṇ – daily and also special when you feel a strong fall. - Satsaṅga + svādhyāya – listening / reading from right sources, under right gurus.

1. Gradual increase of inner tapas

- Simple living, reducing possessions and luxury (aparigraha). - Fasts or food‑restraints done with right bhāva, not show. - Silent periods to watch the mind and purify speech.

1. Gunasthān viewpoint (conceptual)

- From the 4th guṇasthān (samyak mithyātva) upward, the path is: - weaken passions → strengthen vows → deepen meditation. - Kṣayopaśamik samyaktva stabilizes as you move towards higher guṇasthāns where kaṣāyas become milder and rarer. - In simple words: less reaction, more awareness = less chance for mithyātva to re‑rise.

For a simple overview of the Jain path and Ratnatraya, see here

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5. Inner “guard” for not slipping back

You can remember a very practical inner checklist:

1. Is my faith becoming more humble or more proud?

- More humble → moving towards kṣāyik. - More proud (“only I am right; others are nothing”) → supporting mithyātva.

1. Are my reactions (krodha, māna, māyā, lobha) getting weaker month by month?

- If yes, darśan‑mohanīya is losing strength. - If no, or getting stronger, then even kṣayopaśamik is in danger.

1. Am I keeping daily touch with Tirthankar‑vāṇī and true sādhus?

- Regular satsang, svādhyāya, and darśan of genuine sādhus act like a protective wall around samyaktva.

1. Is my life becoming simpler, or more entangled?

- More simplicity, less possessiveness → more samvara, more nirjarā. - More desires, more comparison, more show → more fertile ground for mithyātva.

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6. Essence in one line

• From aupaśamik to kṣayopaśamik:

Increase the purity and firmness of samyak‑darśan & systematically weaken kaṣāyas so that some part of mithyātva‑karma is truly destroyed.

• To protect kṣayopaśamik from reversal:

Guard against strong passions and wrong influences, keep daily discipline (Samayik, Pratikramaṇ, Svādhyāya, Satsaṅga), and live with growing humility, ahimsā and aparigraha.

This is exactly the Jain way to move towards finally attaining kṣāyik samyaktva, where the possibility of mithyātva ends forever.